He answereth, that It pleased God to set up a partition-wall betwixt Jews and Gentiles, in things otherwise lawful. Which is very true: but among those things, otherwise lawful (as Calvin clearly insinuateth) Rites of human invention, wherein religion was showed, had no place. 3. The Rej. addeth, that neither Calvin, ever affirmed, nor any learned and advised man, dare affirm, that no conformity with Idolaters in any Rites, abused by them to Idolatrous superstition, is lawful to be used of Gods people in his service. To which I answer 1. that if he taketh any Rites so largely, that among them he reckoneth Gods ordinances, then he saith nothing but truth, and yet nothing to the purpose. For the question is, of Rites devised by man, not necessary in the Church: as may be seen in the terms of our Argument, expressed in the Abridgement, though in part omitted by the Def. which omission was so approved by the Rej. that he accuseth the Repl. of wrong-doing for mending it. Pag. 404. We see now for what advantage. 2. If we may have leave to put in that part of the question, as it standeth in our Argument (Rites devised by man, not necessary) then hear Calvins and some other learned and advised mans judgement.1 Calv. Resp. ad Versipellem: It is more right and sound, to say, that the institutions ⟨p. 377⟩of God may not be abolished for any abuse: but humane institutions, being defiled, and so proving hurtful, and offensive to our brethren, are to be abstained from. The superstitions against which true worshippers of God do fight, came (for a great part of them) from unknown puddles: and all of them are soiled with ungodly errors, which never can be removed, but by utter abolishing of their use. Why then do we not simply acknowledge that which is trueth, namely, that this remedy (of abolishing their use) is a necessary remedy, for taking of dross from the Church? Mr. Farrell Calvins fellow-minister, and in some sort, Father, Epist. Calv. 49. disputing against a popish fellow, whose name was Carolus, saith thus: When Carolus would obtrude his significations, in garments, and other magic-like signs; we opposed, that Christ hath taught us a purer manner of worshipping the Father, in spirit and trueth, without shadows.
He answereth, that It pleased God to set up a partition-wall betwixt Iews and Gentiles, in thinges otherwise lawfull. Whiche is very true: but among those thinges, otherwise lawfull (as Calvin clearly insinuateth) Rites of human invention, wherin religion was shewed, had no place. 3. The Rej. addeth, that neyther Calvin, ever affirmed, nor any learned and advised man, dare affirme, that no conformitie with Idolaters in any Rites, abused by them to Idolatrous superstition, is lawfull to be used of Gods people in his service. To which I answer 1. that if he taketh any Rites so largely, that among them he reckoneth Gods ordinances, then he sayth nothing but truth, and yet nothing to the purpose. For the quaestion is, of Rites devized by man, not necessarie in the Churche: as may be seen in the termes of our Argument, expressed in the Abrigement, though in part omitted by the Def. which omission was so approved by the Rej. that he accuseth the Repl. of wrong-doeing for mending it. Pag. 404. We see now for what advantage. 2. If we may have leave to put in that part of the quaestion, as it standeth in our Argument (Rites devized by man, not necessarie) then hear Calvins and some other learned and advized mans judgement.1 Calv. Resp. ad Versipellem: It is more right and sound, to say, that the institutions ⟨p. 377⟩of God may not be abolished for any abuse: but humane institutions, being defiled, and so proving hurtfull, and offensive to our brethren, are to be absteyned from. The superstitions against which true worshipers of God doe fight, came (for a great part of them) from unknowne pudles: and all of them are soiled with ungodly errors, which never can be remooved, but by utter abolishing of their use. Why then doe we not simply acknowledge that which is trueth, namely, that this remedy (of abolishing their use) is a necessary remedie, for taking of drosse from the Church? Mr. Farrel Calvins fellow-minister, and in some sort, Father, Epist. Calv. 49. disputing against a popish fellow, whose name was Carolus, saith thus: When Carolus would obtrude his significations, in garments, and other magick-like signes; we opposed, that Christ hath taught us a purer manner of worshipping the Father, in spirit and trueth, without shadows.
- 1Rectius ac sanius dicitur: quae Deus ipse instituit, nullo abu••• aut vitio posse abo•eri: qua autem humanitus tradit• sunt, postquam errore sunt vitiata, si corum usus nec•at, & pariat offendiculum fratribus, esso abstinendum. Magna pars superstitionum, quibuscum hodie bellum gerunt veri Dei cultores, à lacunis nescio quibus manavit: omnes impijs erroribus delibutae sunt, qui nunquam elui possunt, nisi a•rogato illarum usu. Cur ergo non simpliciter quod verum est agnoscimus, n•cessarium hoc esse purganda à sordibus Eccle••a remidium. Cum vellet suas significations, in vestibus, & suis à magieis nihil evariantibus signis obtrudere: no• contra proponebamus, Christum, purius docuisse Patrem (nempe spiritu & veritate) esse adorandum, sublatis umbris adorandum. Cumque sanctus Rex Hezechias non consuit tantum incumbendum, ut tolleretur superstitio, quod agre sciebat so impetraturum, sed prorsus serpentem ignominiesé jussit comminuendum, quid Christianis Du•ibus & Magistratibus non est faciendum, in ijs quorum superstitio & cultus omnem Idololatriam Judao•um sup•rat? i• ijs qua homines male seriati erex erunt, quibus significationes e• arbitrio addiderunt?Rectius ac sanius dicitur: quae Deus ipse instituit, nullo abu••• aut vitio posse abo•eri: qua autem humanitus tradit• sunt, postquam errore sunt vitiata, si corum usus nec•at, & pariat offendiculum fratribus, esso abstinendum. Magna pars superstitionum, quibuscum hodie bellum gerunt veri Dei cultores, à lacunis nescio quibus manavit: omnes impijs erroribus delibutae sunt, qui nunquam elui possunt, nisi a•rogato illarum usu. Cur ergo non simpliciter quod verum est agnoscimus, n•cessarium hoc esse purganda à sordibus Eccle••a remidium. Cum vellet suas significationes, in vestibus, & suis à magieis nihil evariantibus signis obtrudere: no contra proponebamus, Christum, purius docuisse Patrem (nempe spiritu & veritate) esse adorandum, sublatis umbris adorandum. Cumque sanctus Rex Hezechias non consuit tantum incumbendum, ut tolleretur superstitio, quod agre sciebat so impetraturum, sed prorsus serpentem ignominiesé iussit comminuendum, quid Christianis Duibus & Magistratibus non est faciendum, in ijs quorum superstitio & cultus omnem Idololatriam Iudaoum suprat? i ijs qua homines male seriati erex erunt, quibus significationes e arbitrio addiderunt?
